4 英翻中 Genesis 2 II. ADAM AND EVE 亞當與夏娃 9/3/2025
CHAPTER THREE 第三章 Genesis 2
II.
ADAM AND EVE (2—5) 創世記 2 II.亞當與夏娃 (2-5 節) A.The garden—2 A. 花園－2 FIRST THINGS FIRST 首先的事首先
If you could have been present to witness any event in
Bible history, which event would you choose? 如果你可以親眼目睹聖經歷史上的任何事件，你會選擇哪一個事件？ I once asked that question of several well-known
Christian leaders, and the answers were varied: the cru
cifixion of Christ, the resurrection of Christ, the flood,
Israel crossing the Red Sea, and even David slaying
Goliath. But one of them said, “I would like to have
been present when God finished His creation. It must
have been an awesome sight!” 我曾經問過幾位著名的基督教領袖這個問題，他們的答案五花八門：基督被釘十字架，基督復活，洪水，以色列渡過紅海，甚至大衛殺死歌利亞。但其中一位說：「當上帝完成祂的創造時，我很想在場。這一定是一個令人驚嘆的景象！」 Some scientists claim that if we could travel out
into space fast enough and far enough, we could “catch
up” with the light beams from the past and watch his
tory unfold before our eyes. Perhaps the Lord will let us
do that when we get to heaven. I hope so, because I
would like to see the extraordinary events Moses
described in Genesis 1 and 2. 一些科學家聲稱，如果我們能夠足夠快、足夠遠地進入太空，我們就可以「趕上」來自過去的光束，並觀看歷史在我們眼前展開。也許當我們到達天堂時，主會讓我們這樣做。我希望如此，因為我希望看到摩西在創世記第 1 章和第 2 章中描述的非凡事件。 Genesis 2 introduces us to a series of “firsts” that are
important to us if we want to build our lives according
to the basics God has put into His universe. 創世記 2 章向我們介紹了一系列 “第一”，如果我們想按照上帝賦予祂的宇宙基本原則來構建我們的生活，這些 “第一” 對我們來說非常重要。
The first Sabbath (2:1–3) 第一個安息日（2:1-3） The word “Sabbath” isn’t found in this paragraph, but
Moses is writing about the Sabbath, the seventh day of
the week. The phrase “seventh day” is mentioned three
times in verses 2–3. “Sabbath” comes from a Hebrew
word shabbat that means “to cease working, to rest”
and is related to the Hebrew word for “seven.” 1 We
need to consider three different Sabbaths found in the
Bible. 本段沒有「安息日」這個詞，但摩西寫的是安息日，也就是一週的第七天。在第 2-3 節中三次提到「第七日」這個字。 “安息日” 源自希伯來語“shabbat”，意思是 “停止工作、休息”，與希伯來語中的“七”相關。1 我們須要注意在聖經中這三種不同的 “安息日” 。 The personal Sabbath of the Lord God (vv. 1–4).
This first Sabbath didn’t take place because God was
tired from all His creative work, because God doesn’t
get weary (Isa. 40:28). God set apart the seventh day
because His work of creation was finished and He was
pleased and satisfied with what He had created. “And
God saw everything that he had made, and, behold, it
was very good” (Gen. 1:31). 主上帝個人的安息日（1-4節）。第一個安息日之所以沒有發生，是因為上帝厭倦了祂所有的創造工作，因為神不會疲倦（以賽亞書 40:28）。上帝設立了第七日，因為祂的創造工作已經完成，祂對祂所創造的一切感到高興和滿足。 「上帝看著一切所造的都甚好」（創 1:31）。 Three things are distinctive about this seventh day
of the creation week. First, there’s no mention of
“evening and morning,” suggesting that God’s Sabbath
rest would have no end. 創造週的第七天有三個特點。首先，沒有提到 “晚上和早晨”，這表明上帝的安息日安息是沒有盡頭的。 Unfortunately, man’s sin inter
rupted God’s rest, and God had to search for Adam and
Eve and deal with them (3:8–9, and see John 5:9, 17).
Second, there’s no record that He blessed any of the
other six days, but God did bless the seventh day (Gen.
2:3). In blessing it, He made it a blessing. Third, after
blessing the seventh day, God sanctified it (v. 3), which
means He set it apart for His own special purposes. 2 不幸的是，人的罪擾亂了上帝的安息，祂必須尋找亞當和夏娃並, 對付他們（3:8-9，參考約翰福音 5:9, 17）。其次，沒有記錄顯示上帝祝福了其他六天，但祂祝福了第七天（創 2:3）。在祝福第七天時，祂使它成為一種祝福。第三，在祝福第七日之後，上帝將其分別為聖（第3節），這意味著祂將這一天分別為聖，為的是用於祂自己的特殊目的。 2 Jehovah is the God of time as well as the Lord of
eternity. It was He who created time and established
the rotation of the planets and their orbits around the
sun. It was He who marked out the seven-day week and
set aside one day for Himself. Every living thing that
God has created lives a day at a time except humans
made in God’s image! People rush around in the frantic “rat race” of life, always planning to rest but never
seeming to fulfill their plan. 耶和華是創造時間的上帝，祂並建立了行星的自轉，及其繞太陽的軌道。是祂制定了一周七天，並為祂自己留下一天。上帝創造的每一種生物都只活一天，除了按照祂的形象創造的人類之外！人們在生活的瘋狂「老鼠賽跑」中奔波，總是計劃休息，但似乎從未實現他們的計劃。 It has been said that most people in our world are
being “crucified between two thieves”: the regrets of
yesterday and the worries about tomorrow. That’s why
they can’t enjoy today. Relying on modern means of
transportation and communication, we try to live two
or three days at a time, only to run headlong against
the creation cycle of the universe, and the results are
painful and often disastrous. 有人說，我們這個世界上的大多數人都被「釘在兩個小偷之間」：昨天的遺憾和明天的擔憂。這就是為什麼他們不能享受今天。依靠現代的交通和通訊手段，我們試圖一次活兩三天，結果, 卻一頭栽進宇宙的創造週期，其結果是痛苦的，往往是災難性的。 A famous Chinese scholar came to America to lecture and during the course of his tour was met at a busy
metropolitan railway station by his university host. “If
we run quickly, we can catch the next train and save
ourselves three minutes,” said the host. The scholar
quietly asked, “And what significant thing shall we do with the three minutes that we save by running?” A
good question that could not be answered. Henry
David Thoreau wrote in Walden over a century ago,
“The mass of men lead lives of quiet desperation.” I
wonder what he’d say if he saw the frantic people run
ning up and down escalators in our airline terminals! 有位中國著名學者來美國講學，在他訪問期間，他的大學主人在繁忙的大都會火車站接見了他。 主持人說,「如果我們跑得快，就能趕上下一班火車，這樣就可以節省三分鐘。」 學者輕聲問道：“那我們跑步節省下來的三分鐘，能做什麼有意義的事呢？” 這是個好問題, 卻無法回答。一個多世紀前，亨利·大衛·梭羅在《Henry David Thoreau 在瓦爾登湖》中寫道：“大多數人都過著平靜的絕望生活。” 我不知道如果, 他看到我們航站樓裡瘋狂的人們, 在自動扶梯上跑來跑去，他會說什麼?！ God had done many wonderful things during the
six days of creation, but the climax of the creation week
was God’s “rest” after His work. As we shall see, God
has sanctified work as well as rest, but it’s rest that
seems to be the greatest need in people’s hearts today.
Augustine was correct when he wrote, “Thou hast
made us for Thyself, and our hearts are restless until
they rest in Thee.” 上帝創造的六天裡做了許多奇妙的事，但創造週的高潮是祂在工作結束後的「安息」。正如我們將要看到的，上帝既聖化了工作，也聖化了安息，但今天人們心中最需要的似乎是安息。奧古斯丁(Augustine)是對的，他寫道：“祢為自己創造了我們，我們的心在安息於祢之前是焦躁不安的。” The national Sabbath of Israel. There’s no mention
of the Sabbath in Scripture until Exodus 16:23 when
God gave the regulations to Israel about gathering the
daily manna. From the way this commandment is
worded, it suggests that the Jews already knew the
importance of the Sabbath and were observing it as a
day of rest. In giving the Sabbath to Israel, the Lord
related this special day to other events in sacred history. 以色列的全國安息日。直到出埃及記 16 章 23 節，聖經中才提到安息日，當時上帝向以色列人頒布了收集每日嗎哪的規定。從這條誡命的措詞來看，它表明猶太人已經知道安息日的重要性，並將其視為休息日。當主將安息日賜給以色列人時，將這個特別的日子與神聖歷史中的其他事件連結起來。 To begin with, when God gave Israel the law at
Mount Sinai, the Sabbath was connected with creation
(20:8–11). God was the generous Giver of all that they
needed, and they must acknowledge Him by worship
ping the Creator and not the creation. They were not to
imitate the pagan nations around them (Rom. 1:18ff.).
Moses even mentioned the weekly rest needed by ser
vants and farm animals (Ex. 23:12), so keeping the
Sabbath was a humanitarian act as well as a religious
duty. The Lord commanded His people to observe
every seventh year as a Sabbatical Year and every fiftieth
year as a Year of Jubilee. This would permit the land to
enjoy its Sabbaths and be renewed (Lev. 25). 首先，當上帝在西乃山賜給以色列人律法時，安息日就與創造連結在一起了（20:8-11）。上帝是他們所需一切的慷慨賜予者，他們必須透過敬拜造物主, 而不是受造物來承認祂。他們不可效法周圍的異教國家（羅馬書 1:18 以後）。摩西甚至提到僕人和農場動物每週需要休息（出埃及記 23:12），因此遵守安息日既是人道主義行為，也是宗教義務。上主命令祂的子民, 每第七年為安息年，每五十年為禧年。這將使土地能夠享受安息日並得到更新（利 25）。 The Sabbath was not only connected with creation,
but at the close of the giving of the law, it was vested
with special significance as a sign between Israel and
Jehovah (Ex. 31:12–17; Neh. 9:13–15). “Surely My
Sabbaths you shall keep, for it is a sign between Me and
you throughout your generations, that you may know
that I am the Lord who sanctifies you” (Ex. 31:13
nkjv). There’s no evidence that God ever required any
other nation to observe the Sabbath, because the Jews
alone were the chosen people of God. 安息日不僅與創造有關，而且在頒布律法時，它被賦予了特殊的意義，作為以色列和耶和華之間的記號（出埃及記 31:12-17；尼希米記 9:13-15）。 「你們要守我的安息日，因為這是我與你們世世代代之間的證據，使你們知道，我是使你們成聖的耶和華」（出 31:13 新欽定版）。沒有證據顯示上帝曾經要求任何其他國家遵守安息日，因為只有猶太人才是上帝的選民。 There’s a third connection between the Sabbath and
the Jews. When Moses rehearsed the law for the new
generation about to enter Canaan, he connected the
Sabbath Day with their deliverance from Egypt (Deut.
5:12–15). The weekly Sabbath and the annual Passover
feast would both remind Israel of God’s mercy and
power in freeing the nation from bondage.
Furthermore, this weekly day of rest would also be a
foretaste of the rest they would enjoy in the Promised
Land (Deut. 3:20; 12:10; 25:19; Josh. 22:4). God had
brought them out of Egypt that He might bring them
into the Promised Land to claim their inheritance
(Deut. 4:37–38). In the book of Hebrews, this concept
of a “promised rest” is applied to believers today. 安息日和猶太人之間還有第三種連結。當摩西為即將進入迦南的新一代複述律法時，他將安息日與他們從埃及的拯救聯繫起來（申 5:12-15）。每週的安息日和每年的逾越節都會提醒以色列人上帝的憐憫和力量，將國家從奴役中解放出來。此外，每週的休息日也是他們在應許之地享受安息的預嘗（申 3:20；12:10；25:19；書 22:4）。上帝將他們帶出埃及，以便將他們帶入應許之地，領取他們的產業（申命記 4：37-38）。在希伯來書中，「應許的安息」這個概念適用於今天的信徒。 The nation of Israel eventually declined spiritually
and didn’t observe God’s laws, including the Sabbath
law, and they were ultimately punished for their dis
obedience (2 Chron. 36:14–21; Ezek. 20:1ff.; Isa.
58:13–14; Jer. 17:19–27). The northern kingdom of
Israel was swallowed up by Assyria, and the Southern
Kingdom of Judah was taken into captivity by
Babylon. 以色列民族最終在屬靈上衰落，不遵守上帝的律法，包括安息日律法，他們最終因不服從而受到懲罰（歷代記下 36:14-21；以西結書 20:1ff.；以賽亞書 58:13-14；耶利米書 17:19-27）。北國以色列被亞述吞併，南國猶大被巴比倫擄掠。 By the time of the ministry of Jesus, the scribes and
Pharisees had added their traditions to God’s Word
and turned the law in general and the Sabbath in par
ticular into religious bondage. The few prohibitions
found in Moses (Ex. 16:29; 35:2–3; Num. 15:32–36)
were expanded into numerous regulations. Jesus, how
ever, rejected their traditions and even performed
miracles on the Sabbath! He said, “The Sabbath was
made for man, and not man for the Sabbath” (Mark
2:27). 到耶穌傳道的時候，文士和法利賽人已經將他們的傳統加入到上帝的話語中，並將一般的律法，特別是安息日變成了宗教束縛。摩西書中少數的禁令（出 16:29；35:2-3；民 15:32-36）被擴展為眾多法規。然而，耶穌拒絕了他們的傳統，甚至在安息日行了神蹟！他說：「安息日是為人設立的，人不是為安息日設立的」（可 2:27）。 The spiritual Sabbath of the Christian believer
(Heb. 4:1–11). Hebrews 4 brings together God’s cre
ation rest (v. 4) and Israel’s Canaan rest (v. 8) to teach
us about the spiritual rest that believers have in Christ
(vv. 9–11). When you trust Jesus Christ, you enter the
“new creation” (2 Cor. 5:17) and into His spiritual rest
(Matt. 11:28–30). You also enter into the spiritual
inheritance He gives all who trust Him (Acts 20:32;
Eph. 1:18; Col. 1:12). Believers are not under bondage
to keep the law (Gal. 5:1) because the Holy Spirit ful
fills the righteousness of the law in us as we yield to
Him (Rom. 8:1–3). 基督徒的屬靈安息日（來 4:1-11）。希伯來書 4 章將上帝創造的安息（第 4 節）和以色列的迦南安息（第 8 節）結合在一起，教導我們信徒在基督裡享有的屬靈安息（第 9-11 節）。當你相信耶穌基督時，你就進入了「新造的人」（哥林多後書 5:17）並進入祂屬靈的安息（太 11:28-30）。你也可以進入祂賜給所有信靠祂的人的屬靈基業（使徒行傳 20:32；以弗所 1:18；歌羅西書 1:12）。信徒不受遵守律法的束縛（加拉太書 5:1），因為當我們順服聖靈時，聖靈就將律法的義充滿在我們裡面（羅馬書 8:1-3）。 The first Christian believers met daily for worship
and fellowship (Acts 2:46), but they also gathered
together on the first day of the week, the day of Christ’s
resurrection from the dead (John 20:19, 26; Acts 20:7;
1 Cor. 16:2). The first day was known as “the Lord’s
day” (Rev. 1:10); and to make the Lord’s Day into a
“Christian Sabbath” is to confuse what these two days
stand for in God’s plan of salvation. 最早的基督徒每天聚會敬拜和團契（使徒行傳 2:46），但他們也在一週的第一天，即基督從死裡復活的日子聚集在一起（約翰福音 20:19, 26；使徒行傳 20:7；林前 16:2）。第一日稱為「主日」（啟 1:10）；把主日變成“基督教安息日”，就是混淆了這兩天在上帝救贖計劃中的含義。檢查至此 The seventh day of the week, the Jewish Sabbath,
symbolizes the old creation and the covenant of law:
first you work, then you rest. The first day of the week,
the Lord’s day, symbolizes the new creation and the
covenant of grace: first you believe in Christ and find
rest, and then you work (Eph. 2:8–10). In the new cre
ation, God’s Spirit enables us to make the entire week
an experience of worship, praise, and service to the
glory of God. 一週的第七天，即猶太教的安息日，象徵舊造和律法之約：先工作，然後休息。一週的第一天，即主日，象徵著新的創造和恩典之約：首先你相信基督並找到安息，然後你就工作（以弗所書 2:8-10）。在新的創造中，神的靈使我們能使整個星期成為敬拜、讚美和事奉神的榮耀的經驗。 The Jewish Sabbath law was fulfilled by Christ on
the cross and is no longer binding on God’s people
(Gal. 4:1–11; Col. 2:16–17). However, some believers
may choose to honor the Sabbath day “as unto the
Lord,” and Christians are not to judge or condemn one
another in this matter. When good and godly people
disagree on matters of conscience, they must practice
love and mutual acceptance and grant one another lib
erty (Rom. 14:1–15:7). “Therefore let no one judge
you in food or in drink [the dietary laws], or regarding
a festival or a new moon [the Jewish feasts] or
Sabbaths” (Col. 2:16 nkjv). 猶太安息日律法由基督在十字架上成全，不再對神的子民有約束力（加拉太書 4:1-11；歌羅西書 2:16-17）。然而，一些信徒可能選擇「尊重主」安息日，基督徒不應該在這件事上互相評判或譴責。當善良和敬虔的人在良心問題上有分歧時，他們必須實踐愛和相互接納，並給予彼此自由（羅馬書 14:1-15:7）。 「因此，不要讓任何人在食物或飲料[飲食律法]上，或在節日或月朔[猶太節日]或安息日上評判你們」（歌羅西書2:16 新欽定版）。
The first home (2:4–14) 第一個家 (2:4-14) Some Old Testament scholars have claimed that this
section of Genesis 2 is a second account of creation
written by a different author whose message conflicts
with what’s found in chapter 1. That theory isn’t widely
promoted today; for in these verses, Moses tells the
same creation story but adds details that we need to
know in order to understand events that happen later.
Genesis 2:4 is the first of eleven “generation” state
ments that mark the progress of the story Moses wrote
in the book of Genesis. (See chapter 1, section 2, page
13.) 一些舊約學者聲稱，創世記第 2 章的這一部分是由另一位作者所寫的對創造的第二個描述，其信息與第 1 章中的內容相衝突。因為在這些經文中，摩西講述了相同的創世故事，但添加了我們需要了解的細節，以便理解後來發生的事件。創世記 2:4 是十一個「世代」陳述中的第一個，標誌著摩西在創世記中所寫故事的進展。 （請參閱 第 1 章第 2 節，第 13 頁。） Adam the worker. Looking back to the third day
(1:9–13), Moses told how God had brought forth veg
etation and provided a “mist” to water the plants. You
won’t encounter rain in Genesis until the time of the
flood. It’s interesting that God needed someone to till
the earth and help produce the food needed. Humans
are stewards of God’s creation blessings and should use
His gifts as He commands. God and man work
together, for God put Adam into the garden to do His
work in tilling the soil and caring for it (v. 15). 工人亞當。回顧第三天（1：9-13），摩西講述了上帝如何長出植物並提供「霧氣」來澆灌植物。在創世記中，直到洪水發生之前你不會遇到下雨。有趣的是，上帝需要有人耕種土地並幫助生產所需的食物。人類是上帝創造祝福的管家，應該按照祂的命令使用祂的恩賜。神與人一同工作，因為神將亞當安置在園子裡，讓他耕種、看管土地（15節）。 A retired man living in a city got tired of seeing an
ugly vacant lot as he took his daily walk, so he asked
the owner for permission to plant a garden there. It
took days to haul away the accumulated rubbish and
even more time to prepare the soil, but the man
worked hard. The next year, the lot was aglow with life
and beauty, and everyone took notice. 有位居住在城市的退休男子厭倦了每天散步時看到一塊醜陋的空地，因此他請求業主允許在那裡種植一個花園。運走堆積的垃圾花了幾天時間，整地也花了更多時間，但這個人很努力。第二年，這片土地煥發出生機和美麗，每個人都注意到了。 “God has certainly given you a beautiful piece of
property,” said a visitor as he admired the flowers and
the landscaping. 有位遊客在欣賞鮮花和景觀時說「上帝確實給了你一塊美麗的財產」。 “Yes, He has,” the busy gardener replied, “but you
should have seen this property when God had it all by
Himself!” 忙碌的園丁回答道，“是的，上帝有，但是當祂獨自擁有這一切時，你應該看到這一切！” The reply was a wise one and not at all irreverent. The
same God who ordains the end—a beautiful garden—
also ordains the means to the end—someone to do the
work. After all, “faith without works is dead” (James
2:26), and no amount of prayer or Bible study can take
the place of a gardener plowing the soil, sowing the seed,
watering plants, and pulling weeds. “For we are laborers
together with God” (1 Cor. 3:9). 這個回答很明智，一點也不無禮。同一位上帝既命定了目的──一座美麗的花園──也命定了達到目的的手段──有人來做這項工作。畢竟，「沒有行為的信心是死的」（雅各書2:26），再多的禱告或聖經研究也無法取代園丁耕地、播種、澆灌植物和除草的工作。 「因為我們是與上帝同工的」（哥林多前書 3:9）。 Work isn’t a curse; it’s an opportunity to use our
abilities and opportunities in cooperating with God
and being faithful stewards of His creation. After man
sinned, work became toil (Gen. 3:17–19), but that
wasn’t God’s original intention. We all have different
abilities and opportunities, and we must discover what
God wants us to do with our lives in this world, for the
good of others and the glory of God. Someday, we
want to be able to stand before God and say with Jesus,
“I have glorified You on the earth. I have finished the
work which You have given Me to do” (John 17:4
nkjv). 工作不是詛咒，而是詛咒。這是一個利用我們的能力和機會與上帝合作並成為祂的創造物的忠實管家的機會。人犯罪後，工作變成辛苦了（創3:17-19），但這不是神的初衷。我們都有不同的能力和機會，我們必須發現上帝希望我們在這個世界上的生活做什麼，為了他人的利益和上帝的榮耀。有一天，我們希望能夠站在神面前，和耶穌一起說：「我在地上榮耀了你。你所託付我的事，我已經做完了」（約翰福音 17:4 新欽定版）。 Adam the tenant. God planted His garden “east
ward in Eden” (Gen. 2:8). “Eden” means either
“delight” or “place of much water” and suggests that
this garden was a paradise from the hand of God. Bible
history begins with a beautiful garden in which man
sinned, but the story ends with a glorious “garden city”
(Rev. 21—22) in which there will be no sin. What
brought about the change? A third garden,
Gethsemane, where Jesus surrendered to the Father’s
will and then went forth to die on a cross for the sins
of the world. 亞當是房客。神將祂的園子栽種在「東邊的伊甸園」（創 2:8）。 “伊甸園”的意思是“歡樂”或“有很多水的地方”，暗示這個花園是上帝之手的天堂。聖經歷史以一座美麗的花園開始，人類在其中犯罪，但故事以一座榮耀的「花園城」（啟 21-22）結束，那裡不會有罪。是什麼帶來了改變？第三個花園是客西馬尼園，耶穌在那裡屈服於天父的旨意，然後為世人的罪死在十字架上。 We have no information about the Pishon River or
the Gihon River, and though the Tigris (Hiddekel) and
Euphrates are familiar to us, we still don’t have enough
data to determine the exact location of the garden of
Eden. The location of the land of Havilah is also uncer
tain; some place it in Armenia, others in Mesopotamia.
The King James Version has identified the land of Cush
as Ethiopia, but this interpretation isn’t generally
accepted today. Fortunately, it isn’t necessary to master
ancient geography in order to understand the spiritual
lessons of these early chapters in Genesis. 我們沒有關於比順河或基訓河的信息，儘管我們熟悉底格里斯河（希德克爾河）和幼發拉底河，但我們仍然沒有足夠的數據來確定伊甸園的確切位置。哈維拉土地的位置也不確定。有人把它放在亞美尼亞，有人把它放在美索不達米亞。英王欽定版將古實之地確定為衣索比亞，但這種解釋如今並未被普遍接受。幸運的是，不需要掌握古代地理就能理解創世記早期章節的精神教訓。 In this beautiful garden, God provided both bounty
and beauty; Adam and Eve had food to eat and God’s
lovely handiwork to enjoy. As yet, sin hadn’t entered
the garden; so their happiness wasn’t marred. 在這個美麗的花園裡，上帝賜下了恩惠和美麗；亞當和夏娃有食物吃，也有上帝可愛的傑作可以享受。到目前為止，罪還沒有進入花園；罪孽還沒有進入花園。所以他們的幸福並沒有受到損害。
The first covenant (2:16–17) 第一個盟約 (2:16-17) A covenant is a binding arrangement between two or
more parties that governs their relationship.3 The
word command is introduced at this point because
it’s God who makes the terms of the agreement. God
is the Creator and man is the creature, a “royal tenant” in God’s wonderful world, so God has the right
to tell the man what he can and cannot do. God
didn’t ask for Adam’s advice; He simply gave him
His commandment. 盟約是兩方或多方之間的一項有約束力的安排，用於管理他們的關係。3 命令這個字是在此時引入的，因為上帝是盟約的提出者, 上帝是造物主，人是受造物，是祂的奇妙世界中的 “王的租戶”，所以祂有權告訴人能做什麼、不能做什麼。祂不用徵求亞當的同意。只是給他祂命令。 God had given great honor and privilege to Adam
in making him His vice-regent on the earth (1:28), but
with privilege always comes responsibility. The same
divine Word that brought the universe into being also
expresses God’s love and will to Adam and Eve and
their descendants (Ps. 33:11). Obedience to this Word
would keep them in the sphere of God’s fellowship and
approval. All God’s commands are good commands
and bring good things to those who obey them (Ps.
119:39; Prov. 6:20–23). “And his commands are not
burdensome” (1 John 5:3). 上帝賦予亞當極大的榮耀和特權，讓祂成為祂在地球上的副統治者（1:28），但特權總是伴隨著責任。創造宇宙的同一聖言也表達了上帝對亞當、夏娃及其後裔的愛和旨意（詩篇 33:11）。服從這道的將使他們保持在上帝的團契和認可範圍內。上帝的所有命令都是美好的命令，並且會為遵守這些命令的人帶來好處（詩篇 119:39；箴言 6:20-23）。 「祂的命令並不難守」（約壹 5:3）。 God placed two special trees in the middle of the
garden: the Tree of Life and the tree of the knowledge
of good and evil (Gen. 2:9, 17; 3:3, 22, 24). Eating
from the Tree of Life would confer immortality (v. 22).
Eating from the second tree would confer an experien
tial knowledge of good and evil, but it would also bring
death (2:17).4 Since they had never experienced evil,
Adam and Eve were like innocent children (Deut.
1:39; Isa. 7:15–16). When they disobeyed God, they
became like Him in being able to discriminate between
good and evil,but they became unlike Him in that they
lost their sinlessness and eventually died. 上帝在園子中央放了兩棵特殊的樹：生命樹和善惡知識樹（創 2:9, 17；3:3, 22, 24）。吃生命樹上的果子就能獲得永生（22節）。吃第二棵樹上的果子會帶來善惡的經驗知識，但也會帶來死亡（2:17）。4 因為他們沒有犯罪的經驗, 他們就像小孩一樣. 當他們違背上帝時，他們變得像上帝一樣能夠辨別善惡，但他們變得不像上帝，因為他們失去了無罪, 並最終死亡。 But why did God have to test Adam and Eve? There
may be many answers to that question, but one thing
is sure: God wanted humans to love and obey Him freely and willingly and not because they were pro
grammed like robots who had to obey. In one sense,
God “took a risk” when He made Adam and Eve in His
own image and gave them the privilege of choice, but
this is the way He ordained for them to learn about
freedom and obedience. It’s one of the basic truths of
life that obedience brings blessing and disobedience
brings judgment. 但上帝為什麼要考驗亞當夏娃呢？這個問題可能有很多答案，但有一件事是肯定的：上帝希望人類自由、自願地愛和服從祂，而不是因為他們像被編程的機器人一樣必須服從。從某種意義上說，上帝按照自己的形象創造了亞當和夏娃，並賦予他們選擇的特權，這是「冒險」的，但這是祂命定他們學習自由和服從的方式。順服帶來祝福，不順服帶來審判，這是人生的基本真理之一。
The first marriage (2:19–25) At the close of the sixth day of creation, God had sur
veyed everything He had made and pronounced it
“very good” (1:31). But now God says that there’s
something in His wonderful world that is not good:
the man is alone. In fact, in the Hebrew text, the phrase
“not good” is at the beginning of the Lord’s statement
in 2:18. 首先的一對婚姻（2:19-25） 在創造的第六天結束時，上帝審視了祂所造的一切，並宣告它「甚好」（1:31）。但現在上帝說，在祂奇妙的世界裡有些東西不好：人是孤獨的。事實上，在希伯來文中，「不好」這句話出現在主在二章十八節的開頭。 What was “not good” about man’s solitude? After
all, Adam could fellowship with God, enjoy the
beauty of the garden and eat of its fruits, accomplish
his daily work, and even play with the animals. What
more could he want? God knew what Adam needed:
“a helper suitable for him” (v. 18 niv). There was no
such helper among the animals, so God made the first
woman and presented her to the man as his wife,
companion, and helper. She was God’s special love
gift to Adam (3:12). 人的獨處有什麼「不好」的地方？畢竟，亞當可以與上帝相交，享受花園的美麗，吃花園裡的果實，完成他的日常工作，甚至與動物玩耍。他還想要什麼？神知道亞當需要什麼：「一個適合他的幫助者」（18節）。動物中沒有這樣的幫助者，所以上帝創造了第一個女人，並將她送給男人作為他的妻子、伴侶和幫助者。她是神賜給亞當的特別愛的禮物（3:12）。 The dignity of woman (vv. 18–22). The woman
was by no means a “lesser creature.” The same God
who made Adam also made Eve and created her in His
own image (1:27). Both Adam and Eve exercised
dominion over creation (v. 29). Adam was made from
the dust, but Eve was made from Adam’s side, bone of
his bone and flesh of his flesh (2:23). 女人的尊嚴（18-22節）。這個女人絕不是一個「低等生物」。創造亞當的上帝也創造了夏娃，並按照自己的形象創造了她（1:27）。亞當和夏娃都對受造物行使統治權（29節）。亞當是用塵土造的，而夏娃是用亞當的肋骨造的，是他骨頭中的骨、肉中的肉（2:23）。 The plain fact is that Adam needed Eve. Not a sin
gle animal God had created could do for Adam what
Eve could do. She was a helper “meet [suitable] for
him.” When God paraded the animals before Adam
for him to name them, they doubtless came before
him in pairs, each with its mate, and perhaps Adam
wondered, “Why don’t I have a mate?” 顯而易見的事實是亞當需要夏娃。上帝創造的任何一種動物都無法為亞當做夏娃能做的事。她是「滿足他[適合]」的幫手。當上帝把這些動物帶到亞當面前，讓他給它們命名時，它們無疑是成對出現在他面前的，每隻都有自己的配偶，亞當也許會想：“為什麼我沒有配偶呢？” Though Eve was made to be a “suitable [face-to
face] helper” for Adam, she wasn’t made to be a slave.
The noted Bible commentator Matthew Henry wrote:
“She was not made out of his head to rule over him,
nor out of his feet to be trampled upon by him, but out
of his side to be equal with him, under his arm to be
protected, and near his heart to be beloved.” Paul wrote
that “the woman is the glory of man” (1 Cor. 11:7 niv),
for if man is the head (1 Cor. 11:1–16; Eph. 5:22–33),
then woman is the crown that honors the head. 儘管夏娃被造是為了成為亞當“合適的 [面對面] 幫助者”，但她並不是被造來成為奴隸的。著名的《聖經》註釋家馬修·亨利寫道：“她不是從他的頭中生出來來統治他的，也不是從他的腳中生來被他踐踏的，而是從他的身邊生出來的，以便與他平等，在他的臂彎下被保護，靠近他的心被愛。”保羅寫道，「女人是男人的榮耀」（哥林多前書 11:7 和合本），因為如果男人是頭（哥林多前書 11:1-16；以弗所書 5:22-33），那麼女人就是榮耀頭的冠冕。 The sanctity of marriage (vv. 23–24). 5 God’s pattern for marriage wasn’t devised by Adam; as the
traditional marriage ceremony states it, “Marriage was
born in the loving heart of God for the blessing and
benefit of mankind.” No matter what the courts may
decree, or society may permit, when it comes to mar
riage, God had the first word and He will have the last
word (Heb. 13:4; Rev. 22:15). Perhaps the Lord looks
down on many unbiblical marriages today and says,
“From the beginning it was not so” (Matt. 19:8). His
original plan was that one man and one woman be one
flesh for one lifetime. 婚姻的神聖性（第 23-24 節）。5 上帝的婚姻模式不是由亞當設計的；正如傳統婚禮所言：“婚姻是在上帝慈愛的心中誕生的，是為了人類的祝福和造福。” 無論法院如何判決，或社會如何允許，當涉及到婚姻時，上帝擁有第一話語權，並且祂將擁有最後話語權（希伯來書 13:4；啟示錄 22:15）。也許主看不起今天許多不符合聖經的婚姻，並說：「起初不是這樣」（太 19:8）。他原本的計劃是，一男一女，一體永遠一生在一起。 God had at least four purposes in mind when He
performed the first marriage in the garden of Eden.
First, He wanted suitable companionship for Adam, so
He gave him a wife. He gave Adam a person and not
an animal, someone who was his equal and therefore
could understand him and help him. Martin Luther
called marriage “a school for character,” and it is. As
two people live together in holy matrimony, the expe
rience either brings out the best in them or the worst
in them. It’s an opportunity to exercise faith, hope, and
love and to mature in sacrifice and service to one
another for God’s glory. 當上帝在伊甸園舉行第一場婚姻時，他心中至少有四個目的。首先，神希望亞當有合適的伴侶，所以給了他一個妻子。他給了亞當一個人，而不是一個動物，一個與他平等的人，因此能夠理解他並幫助他。馬丁路德稱婚姻是“品格的學校”，事實確實如此。當兩個人在神聖的婚姻中生活在一起時，這段經歷要么展現出他們最好的一面，要么展現出他們最壞的一面。這是一個鍛鍊信心、希望和愛心的機會，也是一個為了上帝的榮耀而在相互犧牲和服務中成熟的機會。 Second, marriage provides the God-given right to
enjoy sex and have children. The Lord commanded
them to “be fruitful and multiply, and fill the earth”
(Gen. 1:28). This doesn’t imply that sexual love is only
for procreation, because many people marry who are
beyond the time of bearing children, but the bearing of
children is an important part of the marriage union (1
Tim. 5:14). 6 其次，婚姻提供了上帝賦予的享受性和生育孩子的權利。主命令他們「要生養眾多，遍滿地面」（創 1:28）。這並不意味著性愛只是為了繁衍，因為許多人在過了生育時間後才結婚，但生育孩子是婚姻的重要組成部分（提摩太前書 5:14）。 6 A third purpose for marriage is to encourage self
control (1 Cor. 7:1–7). “It is better to marry than to
burn with passion” (v. 9 nkjv). A marriage that’s built
only on sexual passion isn’t likely to be strong or
mature. Sexual love ought to be enriching and not just
exciting, and marriage partners need to respect one
another and not just use one another. Throughout
Scripture, sexual union outside of marriage is con
demned and shown to be destructive, and so are the
perversions of the sexual union (Rom. 1:24–27). No
matter what the judges or the marriage counselors say,
“God will judge the adulterer and all the sexually
immoral” (Heb. 13:4 niv). 婚姻的第三個目的是鼓勵自我控制（哥林多前書 7:1-7）。「與其激情燃燒，不如結婚」（第 9 節）。僅建立在性愛激情之上的婚姻不可能牢固或成熟。性愛應該是豐富的，而不僅僅是令人興奮的，婚姻伴侶需要互相尊重，而不僅僅是互相利用。在整本聖經中，婚姻外的性結合受到譴責，並被證明是具有破壞性的，性結合的變態也是如此（羅馬書1:24-27）。無論法官或婚姻顧問怎麼說，「神必要審判姦夫和一切行淫的人」（來 13:4 新國際版）。 Finally, marriage is an illustration of the loving
and intimate relationship between Christ and His
church (Eph. 5:22–33). Paul called this “a great mys
tery,” that is, a profound spiritual truth that was once
hidden but is now revealed by the Spirit. Jesus Christ
is the Last Adam (1 Cor. 15:45) and therefore a type
of the first Adam. 最後，婚姻是基督和祂的教會之間充滿愛和親密關係的例證（弗 5:22-33）。保羅稱之為“極大的奧秘”，即一個曾經被隱藏但現在被聖靈揭示的深刻的屬靈真理。耶穌基督是末後的亞當（哥林多前書 15:45），因此是第一個亞當的預表。 Adam was put to sleep and his side opened that he
might have a wife, but Jesus died on a cross and His
blood shed that He might have a bride, the church
(John 19:33–37). Christ loves the church, cares for it,
and seeks to cleanse it and make it more beautiful for
His glory. One day Christ will claim His bride and
present her in purity and glory in heaven (Jude 24; Rev.
19:1–9). 亞當被置於沉睡中，他的肋旁被打開，以便他可以擁有一個妻子，但耶穌死在十字架上，他的血流下來，以便他可以擁有一個新娘，即教會（約翰福音19:33-37）。基督愛教會，關心教會，並尋求潔淨教會，使教會更加美麗，以榮耀祂的榮耀。有一天，基督會認領祂的新婦，並把她純潔和榮耀地獻在天上（猶大書 24；啟示錄 19：1-9）。 When Adam saw his bride, he burst into joyful
praise (Gen. 2:23), as though he were saying, “At last I
have a suitable companion!” (The niv sets this apart as
a poem.) Her identity as “woman” would remind
everybody that she was taken out of “man,” and the
term “man” would always be a part of “woman.”7 She
was made from him and for him, and he needed her; therefore, they will always belong to each other and
lovingly serve each other. 當亞當看到他的新娘時，他爆發出喜悅的讚美（創世記 2:23），彷彿在說：“我終於有了一個合適的伴侶！” （新國際版將其作為一首詩分開。）她作為「女人」的身份會提醒每個人，她是從「男人」中取出的，而「男人」一詞將永遠是「女人」的一部分。因此，他們將永遠屬於彼此，並彼此親切地服務。 Adam didn’t speak the words recorded in verses
24–25. They are God’s reflection on the event and
His enunciation of the principle of marital unity
declared by Adam. Woman is one with man both in
origin (she came from man) and in marriage. In the
sexual union and in their children, the man and
woman are “one flesh.” Marriage is a civil relation
ship, regulated by law, and should be a spiritual
relationship and a heart relationship, governed by the
Word of God and motivated by love. But marriage is
basically a physical relationship. The man and the
woman are not primarily “one spirit” or “one heart,”
as essential as those things are, but “one flesh.”
Hence, the importance of “leaving” the former family
and “cleaving” to one’s mate (Eph. 5:30–31), the
forming of a new relationship that must be nurtured
and protected. 亞當並沒有說出第 24 至 25 節所記載的話。它們是上帝對這事件的反思，也是祂對亞當所宣告的婚姻統一原則的闡述。女人在起源上（她來自男人）和婚姻上都與男人合而為一。在性結合和他們的孩子中，男人和女人是「一體的」。婚姻是一種民事關係，受法律約束，應該是一種精神關係和心靈關係，受上帝聖言的管轄，並以愛為動力。但婚姻基本上是一種肉體關係。男人和女人本質上並不是“同一個靈”或“同一個心”，而是“同一個肉體”。因此，「離開」以前的家庭並與配偶「結合」（弗 5:30-31）的重要性，形成必須培育和保護的新關係。 The phrase “one flesh” implies that anything that
breaks the physical bond in marriage can also break the
marriage itself. One such thing is death, for when one
mate dies, the other mate is free to remarry because the
marriage bond has been broken (Rom. 7:1–3; 1 Cor.
7:8–9; 1 Tim. 5:14). In Matthew 19:1–9, Jesus teaches
that adultery can also break the marriage bond. Under
the Old Testament law, anybody who committed adul
tery was stoned to death (Deut. 22:22–24; John
8:3–7), thus leaving the innocent mate free to remarry,
but this law wasn’t given to the New Testament church.
It appears that divorce in the New Testament is the
equivalent of death in the Old Testament and that the
innocent party is free to remarry. However, sins against
the marriage bond can be forgiven and couples can
exercise forgiveness and make a new beginning in the
Lord. 「一體」一詞意味著任何破壞婚姻中身體連結的事物也可能破壞婚姻本身。其中之一就是死亡，因為當一方死亡時，另一方可以自由再婚，因為婚姻關係已經破裂（羅7:1-3；林前書7:8-9；提摩太前書5:14）。在馬太福音 19 章 1-9 節中，耶穌教導通姦也會破壞婚姻關係。根據舊約律法，任何通姦的人都會被用石頭砸死（申命記 22:22-24；約翰福音 8:3-7），這樣無辜的配偶就可以自由再婚，但新約教會並沒有遵守這條律法。看來新約中的離婚就等於舊約的死亡，無辜的一方可以自由再婚。然而，違反婚姻關係的罪是可以被寬恕的，夫妻可以運用寬恕，在主裡重新開始。 We live in a world created by God, we are creatures
made in the image of God, and we enjoy multiplied
blessings from the hand of God. How tragic that so
many people leave God out of their lives and become
confused wanderers in a unfriendly world, when they
could be children of God in their Father’s world. 我們生活在上帝創造的世界裡，我們是按照祂的形象受造的受造物，我們享受著祂手中倍增的祝福。這麼多的人, 本來可以在天父的世界裡成為祂的孩子，卻把上帝從他們的生命中拋棄，在一個不友善的世界裡成為迷茫的流浪者，這是多麼可悲啊。
Notes 註
1 In Scripture, the number seven often stands for fullness and
completion. According to Leviticus 23, the Hebrew calendar
was built on a series of sevens. The seventh day of the week was
the Sabbath, and Pentecost occurred seven weeks after the
Feast of Firstfruits. During the seventh month, the Jews cele
brated the day of Atonement, the Feast of Trumpets, and the
Feast of Tabernacles. Each seventh year was a Sabbatical Year
and the fiftieth year was the Year of Jubilee. 1 在聖經中，數字「七」通常代表圓滿和完成。根據利未記第 23 章，希伯來曆是建立在一系列七的基礎上的。一週的第七天是安息日，五旬節發生在初熟節之後七週。在第七個月，猶太人慶祝贖罪日、號角節和住棚節。每個第七年都是安息年，第五十年是禧年。
2 The Hebrew word qadas means “to set apart, to make holy”
and can be applied to people (Ex. 13:2; 19:14; 28:14), inani
mate objects (29:36–37, 44), events such as fasts (Joel 1:14)
and wars (Jer. 6:4 where “prepare” [kjv] is qada), and even the
name of God (Ezek. 36:23). That which God sanctifies must
never be treated as something common. 2 希伯來文 qadas 的意思是“分別為聖”，可以指人（出 13:2；19:14；28:14）、無生命的物體（29:36-37, 44）、禁食等事件（約珥書 1:14）和戰爭（耶利米書 6:4，其中“甚至 qada”[上帝] （結 36:23）。神所分別為聖的東西絕不能被視為平常的東西。
3 Our English word “covenant” comes from two Latin words
that mean “to come together.” A lease on a house enables two
parties to come together in a business arrangement. The mar
riage vows, authorized by a marriage license, enable a man and
woman to live together as husband and wife. Without such
agreements, society would fall apart. 3 我們的英文單字「covenant」來自兩個拉丁詞，意思是「走在一起」。房屋租賃使兩方能夠共同進行業務安排。經結婚證書授權的婚姻誓言使男女能夠以丈夫和妻子的身份生活在一起。如果沒有這樣的協議，社會就會分崩離析。
4 The tree of life is a repeated image in Proverbs (3:18; 11:30;
13:12; 15:4) and also in the book of Revelation (2:7; 22:2, 14,
19). The tree of life is found in the heavenly “garden city” pro
viding sustenance and healing. 4 生命樹是箴言（3:18；11:30；13:12；15:4）和啟示錄（2:7；22:2,14,19）中重複出現的圖像。生命之樹位於天上的“花園城市”，提供食物和治療。
5 In Matthew 19:10–12, Jesus made it clear that not everybody
is supposed to be married, although most people expect to be
married and probably want to be married. Singleness is not a
curse. God gives people different gifts (1 Cor. 7:7) and calls
people to tasks commensurate with their gifts. In the church,
neither gender nor marital status determine spirituality or fel
lowship (Gal. 4:26–29). 5 在馬太福音 19:10-12 中，耶穌明確表示，並非每個人都應該結婚，儘管大多數人都期望結婚並且可能想要結婚。單身不是詛咒。神賜給人們不同的恩賜（哥林多前書 7:7），並呼召人們去做與他們的恩賜相稱的任務。在教會中，性別和婚姻狀況都無法決定靈性或團契關係（加拉太書 4:26-29）。
6 The Song of Songs magnifies the enjoyment of married love
and says nothing about conception or children. In ancient
Jewish society, it was considered a disgrace not to have chil
dren, yet many fine marriages were not blessed with offspring,
and such is the case today. 6 《雅歌》誇大了婚姻之愛的享受，卻沒有提到懷孕或生孩子的事。在古代猶太社會，沒有孩子被認為是一種恥辱，但許多美好的婚姻卻沒有生育後代，今天的情況也是如此。
7 The Hebrew says, “She shall be called ishsha because she was
taken out of ish.” Scholars aren’t agreed on the significance of
ishsha as derived from ish. Perhaps it’s a parallel to the words
adam (man) and adama (ground) in 2:7 and 3:19. Man was
made out of the ground; woman was made out of man. 7 希伯來文說：“她將被稱為伊莎（ishsha），因為她是從伊什（ish）中取出來的。”學者們對於源自 ish 的 ishsha 的意義尚未達成一致。也許這與 2:7 和 3:19 中的「亞當」（人）和「阿達瑪」（地）這兩個詞相似。人是用土造的；女人是由男人造的。
